The Best Protection Against Antisemitism 

We see the flames of antisemitism burning throughout the world, and we live in a reality where terrible harm could be inflicted upon the Jewish people at any moment. It is crucial to reflect on one fundamental truth: there could have been far more attacks. Yet Hashem protects us, nullifying their counsel and thwarting their plans before they can carry out their evil plans. 

R’ Yitzchak of Volozhin, of blessed memory, once related that when he traveled to intercede on behalf of the Jewish people before Tsar Nicholas of Russia, he noticed something striking in the royal palace. Large, ferocious dogs stood guard, yet whenever a visitor entered to see the king, the dogs approached peacefully and even licked the visitor’s legs. 

Surprised by this behavior, R’ Yitzchak asked the handlers how such dangerous animals had become so docile. They explained that the dogs were restrained by heavy chains. As long as a dog senses that it is not free to act as it wishes, it can be trained to suppress its natural instincts. But the moment the chain is removed, the dog immediately reverts to its true nature and attacks. 

R’ Yitzchak observed that this very principle applies to the conduct of the nations toward the Jewish people. By nature, many nations are inclined to prey upon the Jewish people, who are compared to a single sheep among seventy wolves. The only reason this does not occur more openly is because Hashem restrains them, guarding His people. When that protection is withdrawn, their hostile intentions are quickly carried out. 

Our Protector 

For this reason, when we witness a rise in hatred toward Jews, we must strengthen ourselves in safeguarding the boundaries of holiness, of kedushah. Through doing so, we merit an increase in Heavenly protection. 

The Tiferes Shlomo of Radomsk, explained the pasuk (Devarim 32:10), “He protected them like the pupil of His eye,” to mean that Hashem protects a person to the same degree that they guard their own eyes, as it states (Shmuel I 2:9), “He guards the feet of His pious ones.” 

A powerful illustration of this principle is found in the following account: 

 At the first Great Convention of Agudas Yisrael, held in 5683 (1923) in Vienna, a women’s section was arranged on a high gallery at the rear of the hall. In order to allow the women to see and hear clearly, the organizers did not construct a partition that reached the ceiling. 

  

When the Chassidim of Gur arrived, they informed the organizers that their Rebbe, the holy Imrei Emes of Gur, would not enter the hall unless a tall partition was erected, ensuring that there would be no visual contact whatsoever. The organizers objected, arguing that such a partition was unnecessary given the height and distance of the gallery. Ultimately, it was decided to ask the Chafetz Chaim, of blessed memory, and to follow his ruling. 

  

After hearing both sides, the Chafetz Chaim ruled that even if a halachic leniency could be found, the foremost need is for Hashem to dwell among us and protect us with heightened care. For this reason, he explained, we must distance ourselves as much as possible from anything that could compromise our kedushah and holiness. The Torah provides clear guidance stating (Devarim 23:15), “Your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you.” Therefore, the Chofetz Chaim concluded, it is worth exerting every effort to implement all possible safeguards, so that the Shechina may rest among the Jewish people at the highest level. 

This explains why, when the Midianites sought to harm the Jews, the wicked Bilaam advised the Midianites to cause the Jews to stumble specifically in matters of holiness. As a result, the Heavenly protection would be withdrawn, as Chazal taught in Sanhedrin (106a). 

An Attack on the Jewish People 

The same strategy was employed by the Greeks. 

They sought to conquer and subjugate the Jewish people entirely, but understood that military victory was impossible while Hashem was protecting Israel. Therefore, they devised schemes to breach the boundaries of holiness. 

They decreed the abolition of the mitzvah of circumcision, for circumcision weakens the power of lust that is intensified by the foreskin, as explained by the Rambam (Guide for the Perplexed, III:35). The Greeks specifically wanted desire to increase, so that people would pursue it uncontrollably. 

The Greeks also built large stadiums, where Jews gathered in their leisure time to watch violent spectacles and immodest plays. Men and women sat together, spending their time in frivolity and lightheadedness that inevitably leads to sin. 

In addition, the Greeks promoted impure desires through constant propaganda, emphasizing the pleasure and benefit supposedly found in them. In doing so, they blinded people from recognizing the tremendous harm that results from this behavior. This is the meaning of the Midrash (Bereishis Rabbah 2:4): “Darkness—this is the Greek exile, which darkened the eyes of Israel.” 

In contrast, the Hasmoneans and those who joined them, exerted themselves to guard their holiness and that of their households. Through this, they merited Heavenly protection, and the Greeks were unable to harm them. 

Thus, the few pure ones defeated the many impure ones, and they lit the menorah—symbolizing the light of holiness that illuminates the eyes, the exact opposite of the Greek approach that darkened them. 

Reliving the Darkness 

The Zohar (III, 279a) teaches that this darkness of Greek culture will spread again at the end of exile, prior to the coming of Mashiach. 

We see this clearly today, as technological tools proliferate and bring about alarming breaches in the boundaries of holiness. These tools cause people to waste their time and damage their lives through harmful desires, often without recognizing the extent of the damage being done to them psychologically and spiritually. 

Even after years have passed, and it has become evident how correct the Jewish leaders were in warning of this danger, the nations of the world continue to walk in darkness. At most, they enact limited regulations—restricting usage by age or time—far short of what would truly be necessary. 

Therefore, in these days of light—Chanukah—it is an especially appropriate time to distance ourselves from unfiltered technology and similar dangers, and to strengthen our commitment to all boundaries of holiness. 

Through this merit, we will be granted Heavenly protection from all spiritual and physical harm, and we will merit lives filled with light and joy. 

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The Kalever Rebbe is the seventh Rebbe of the Kaalov Chasidic dynasty, begun by his ancestor who was born to his previously childless parents after receiving a blessing from the Baal Shem Tov zy”a, and later learned under the Maggid of Mezeritch zt”l. The Rebbe has been involved in outreach for more than 30 years and writes weekly emails on understanding current issues through the Torah. Sign up at www.kaalov.org.